δεύτερος

Pronunciation Guide: DOO-ter-oss (δεύ-τε-ρος)

Basic Definition

Strong’s G1208: δεύτερος (deuteros) refers primarily to that which is second in sequence, order, time, or rank. It designates something that follows after the first in a series or succession. In biblical contexts, it often carries significance beyond mere numerical ordering, frequently indicating a secondary covenant, a second chance, or a subsequent opportunity provided by God’s grace.

Etymology and Morphology

• Part of speech: Adjective (ordinal number)
• Origin: From the adverb δεύω (deuo) meaning “to lack, be wanting”
• Language origin: Classical Greek
• Primary usage: Narrative sections, epistolary literature, prophetic texts
• Frequently used in contexts of divine ordering and sequencing events

δεύτερος Morphology:

• δεύτερος (masculine nominative singular) – second
• δευτέρα (feminine nominative singular) – second
• δεύτερον (neuter nominative singular) – second
• δευτέρου (masculine/neuter genitive singular) – of the second
• δευτέρᾳ (feminine dative singular) – to/on the second
• δεύτερον (masculine/neuter accusative singular) – the second (as direct object)
• δεύτεροι (masculine nominative plural) – second ones
• δεύτερα (neuter nominative/accusative plural) – second things

Origin & History

The term δεύτερος has ancient roots in classical Greek, where it functioned primarily as an ordinal adjective denoting the second in a sequence. Its etymological connection to the concept of “lacking” suggests the nuance that what is second inevitably “lacks” being first. This semantic foundation carried through its usage in pre-biblical Greek literature.

In the Septuagint (LXX), the Greek translation of the Hebrew Scriptures, δεύτερος was employed to translate the Hebrew ordinal שֵׁנִי (sheni, “second”), appearing in significant passages such as the second day of creation (Genesis 1:8), the “second” month in Noah’s flood narrative (Genesis 7:11), and the “second” place given to Joseph in Egypt (Genesis 41:43). Interestingly, in Ecclesiastes 4:8-12, the Preacher speaks of the superiority of two over one, concluding with “a threefold cord is not quickly broken” – a progression that places particular significance on what is δεύτερος, highlighting divine partnership and covenant relationship.

Expanded Definitions & Translation Options

• The second in a numerical sequence or order
• Secondary in importance or rank
• The one following after the first
• Occurring for the second time
• Representative of a new beginning or second chance

δεύτερος Translation Options:

• “Second” – Most common translation, appropriate when indicating simple numerical sequence (Matthew 22:26)
• “Another” – Useful when emphasizing a subsequent item in contrast to the first (Acts 7:13)
• “Again” or “a second time” – Preferred when indicating repetition of an action (Hebrews 9:28)
• “Secondary” – Appropriate when indicating rank or importance, not just sequence (1 Corinthians 12:28)
• “Renewed” or “restored” – In contexts of covenant renewal or second chances (Hebrews 8:7)

Biblical Usage

The word δεύτερος makes its first New Testament appearance in Matthew 21:30, where Yeshua (Jesus) tells the parable of the two sons, saying “And he came to the second [δεύτερος] and said likewise.” This initial usage establishes the pattern of using δεύτερος to distinguish between sequential entities in parables that convey profound spiritual truths.

Throughout the New Testament, δεύτερος appears approximately 44 times, often in contexts with theological significance beyond mere ordinal numbering. In Paul’s writings, particularly in 1 Corinthians and Hebrews (if attributed to Paul), there’s a theological contrast between what is “first” (πρῶτος) and what is “second” (δεύτερος), especially regarding the old and new covenants, Adam and Christ, and earthly versus heavenly realities. This usage suggests a divine progression in God’s redemptive plan, where what is δεύτερος often supersedes and fulfills what came first.

• “And he came to the second [δεύτερον] and said likewise.” Matthew 21:30
• “Likewise the second [δεύτερος] also, and the third, even to the seventh.” Matthew 22:26
• “The second [δεύτερος] is like it, ‘You shall love your neighbor as yourself.’” Matthew 22:39
• “And at Joseph’s second [δεύτερον] visit, his brothers were made known to him, and Joseph’s family became known to Pharaoh.” Acts 7:13
• “And God has appointed in the church, first apostles, second [δεύτερον] prophets, third teachers…” 1 Corinthians 12:28
• “For if that first covenant had been faultless, there would have been no occasion sought for a second [δευτέρας].” Hebrews 8:7
• “So Christ also, having been offered once to bear the sins of many, will appear a second [δεύτερον] time for salvation without reference to sin, to those who eagerly await Him.” Hebrews 9:28

Cultural Insights

In ancient Jewish thought, being “second” didn’t necessarily carry the negative connotation of inferiority that it often does in modern competitive contexts. The concept of שֵׁנִי (sheni) in Hebrew culture, which δεύτερος translates in the Septuagint, was often associated with partnership and complementarity. This is reflected in the creation narrative where God creates adam (humanity) as male and female – the female being second not in terms of importance but in terms of completing the divine design.

The position of “second-in-command” was highly respected in ancient Near Eastern royal courts. Joseph in Egypt held the title of “second” to Pharaoh (Genesis 41:43), a position of tremendous honor and authority. This cultural understanding illuminates passages like Acts 7:13, where Joseph reveals himself to his brothers during their “second” (δεύτερον) visit – a moment of reconciliation and the revelation of divine providence that could only come at the divinely appointed “second” encounter. In rabbinical tradition, this concept of “the second” often represented the fulfillment or completion of what the first had only initiated.

Theological Significance

The theological richness of δεύτερος is perhaps most evident in the book of Hebrews, where it becomes instrumental in articulating the relationship between the old and new covenants. In Hebrews 8:7, the author states that if the first covenant had been “faultless,” there would have been no need for a “second” (δευτέρας). This doesn’t suggest God’s original plan was flawed, but rather that divine revelation is progressive, with each stage building toward the ultimate fulfillment in the Messiah.

This theological framework presents a powerful picture of God’s redemptive plan: what is “second” in God’s economy often represents not just sequence but superiority and fulfillment. The second Adam (Christ) succeeds where the first failed. The second covenant fulfills what the first foreshadowed. The second coming of the Messiah will complete what His first coming began. This pattern reveals Yahweh’s character as a God of restoration and redemption, who works through divine sequence to bring about His perfect purposes and doesn’t abandon His plans when humanity fails.

In Hebrews 9:28, we’re told Christ will appear a “second time” (δεύτερον) without reference to sin – emphasizing that God’s work often comes in divinely ordered stages, each with its distinct purpose in His comprehensive plan of salvation. This progressive revelation demonstrates both God’s patience with humanity and His unwavering commitment to accomplish His redemptive purposes.

Personal Application

Understanding the biblical significance of being “second” (δεύτερος) invites us to reframe our perspective on sequence, order, and priority in our spiritual lives. Rather than viewing “second place” as inferior or inadequate, we can embrace the biblical pattern where what comes second often represents improvement, completion, and divine fulfillment.

When we face setbacks or “second attempts” in our spiritual journey, we can draw comfort from knowing that God specializes in redemptive seconds – second chances, second comings, second covenants. Just as Yeshua taught that the second greatest commandment complements and fulfills the first (Matthew 22:39), our “second efforts” after failure can become the very means through which God’s grace is most powerfully displayed. The next time you feel like you’re “second best” or have needed a second chance, remember that in God’s economy, being δεύτερος often positions you perfectly for experiencing the fullness of His redemptive purpose.

Related Words

• πρῶτος (protos, “first”) – The natural counterpart to δεύτερος, frequently used together to establish sequence or priority. While πρῶτος establishes beginnings, δεύτερος often signifies divine development or fulfillment. See G4413
• ἔσχατος (eschatos, “last”) – Forms a triad with πρῶτος and δεύτερος in establishing complete sequences from beginning to end. Where δεύτερος marks progression, ἔσχατος marks culmination. See G2078
• πάλιν (palin, “again”) – Often used in contexts where δεύτερος appears, emphasizing repetition or a second occurrence. While δεύτερος focuses on order, πάλιν emphasizes recurrence. See G3825
• τρίτος (tritos, “third”) – The natural numerical progression after δεύτερος, often associated with completion or divine fullness in biblical symbolism. See G5154
• ἕτερος (heteros, “another of a different kind”) – Where δεύτερος emphasizes sequence, ἕτερος emphasizes difference or distinction between items in a series. See G2087

Did you Know?

• Did you know that in ancient Greek athletic competitions, the concept of δεύτερος (second place) was actually highly honored? Unlike modern Olympic games where silver medalists often express disappointment, in ancient Greek games, being second was considered a significant achievement worthy of celebration. This cultural background illuminates why New Testament writers could use δεύτερος in positive theological contexts without negative connotations of inferiority.
• Did you know that in the Jewish calendar system, important festivals often have a “second chance” provision? The Torah established Pesach Sheni (Second Passover) in Numbers 9:9-12, allowing those who were ritually unclean during the first Passover to celebrate it one month later. This concept of a δεύτερος opportunity demonstrates God’s compassion in providing second chances within His divine order – a principle that carries through to the New Testament’s emphasis on redemption and restoration.
• Did you know that the modern word “deuteronomy” derives from the Septuagint title for the fifth book of Moses: Δευτερονόμιον (Deuteronomion), meaning “second law” or “repeated law”? This name comes from Deuteronomy being the second giving of the Torah to the new generation about to enter the Promised Land. This linguistic connection highlights how δεύτερος often signifies not mere repetition but renewal and reinforcement in biblical contexts.

Remember This

The biblical concept of δεύτερος teaches us that in God’s divine economy, being “second” often means being the fulfillment, the improvement, or the completion of what came first – reminding us that His redemptive work often unfolds in perfectly ordered sequences that reveal His wisdom and grace.